Daily Readings

Charmel. This word signifies a fruitful field. (Challoner) --- Shall Carmel be presently a forest or barren mountain? No. But I will work a greater miracle, ver. 18. Jerusalem shall rejoice, and Sennacherib shall be filled with dismay.

Rejoice. Our Saviour alludes to this text, (Luke vii. 22.) which, under the figure of the deliverance from captivity, points out the vocation of the Gentiles, chap. xxxv. 5., and xlii. 7, 19.

Prevail. Wicked princes, scoffers, &c., (ver. 10., and chap. xxviii. 7.) shall be exterminated. Ezechias promoted piety with greater zeal after his deliverance.

Gate. False prophets rose up against those who spoke the truth, and condemned them unjustly. (Calmet) --- The just, Christ. (Menochius)

Israel. They shall serve God with fidelity and gratitude, chap. xxx. 22. (Calmet)

Murmured. Magicians, (Grotius) or false sages, chap. xxviii. 9. (Calmet)

17 Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? 18 And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. 19 The meek also shall increase their joy in the Lord , and the poor among men shall rejoice in the Holy One of Israel. 20 For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off: 21 That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought. 22 Therefore thus saith the Lord , who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale. 23 But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. 24 They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.

Those that thought to hide their counsels from the Lord were said to turn things upside down ( v. 16 ), and they intended to do it unknown to God; but God here tells them that he will turn things upside down his way; and let us see whose word shall stand, his or theirs. They disbelieve Providence: "Wait awhile," says God, "and you shall be convinced by ocular demonstration that there is a God who governs the world, and that he governs it and orders all the changes that are in it for the good of his church." The wonderful revolution here foretold may refer primarily to the happy settlement of the affairs of Judah and Jerusalem after the defeat of Sennacherib's attempt, and the repose which good people then enjoyed, when they were delivered from the alarms of the sword both of war and persecution. But it may look further, to the rejection of the Jews at the first planting of the gospel (for their hypocrisy and infidelity were here foretold, v. 13 ) and the admission of the Gentiles into the church.

I. In general, it is a great and surprising change that is here foretold, v. 17 . Lebanon, that was a forest, shall be turned into a fruitful field; and Carmel, that was a fruitful field, shall become a forest. It is a counterchange. Note, Great changes, both for the better and for the worse, are often made in a very little while. It was a sign given them of the defeat of Sennacherib that the ground should be more than ordinarily fruitful ( ch. xxxvii. 30 ): You shall eat this year such as grows of itself; food for man shall be (as food for beasts is) the spontaneous product of the soil. Then Lebanon became a fruitful field, so fruitful that that which used to be reckoned a fruitful field in comparison with it was looked upon but as a forest. When a great harvest of souls was gathered in to Christ from among the Gentiles then the wilderness was turned into a fruitful field; and the Jewish church, that had long been a fruitful field, became a desolate and deserted forest, ch. liv. 1 .

II. In particular,

1. Those that were ignorant shall become intelligent, v. 18 . Those that understood not this prophecy (but it was to them as a sealed book, v. 11 ) shall, when it is accomplished, understand it, and shall acknowledge, not only the hand of God in the event, but the voice of God in the prediction of it: The deaf shall then hear the words of the book. The fulfilling of prophecy is the best exposition of it. The poor Gentiles shall then have divine revelation brought among them; and those that sat in darkness shall see a great light, those that were blind shall see out of obscurity; for the gospel was sent to them to open their eyes, Acts xxvi. 18 . Observe, In order to the making of men fruitful in good affections and actions, the course God's grace takes with them is to open their understandings and make them hear the words of God's book.

2. Those that were erroneous shall become orthodox ( v. 24 ): Those that erred in spirit, that were under mistakes and misapprehensions concerning the words of the book and the meaning of them, shall come to understanding, to a right understanding of things; the Spirit of truth shall rectify their mistakes and lead them into all truth. This should encourage us to pray for those that have erred and are deceived, that God can, and often does, bring such to understanding. Those that murmured at the truths of God as hard sayings, and loved to pick quarrels with them, shall learn the true meaning of these doctrines, and then they will be better reconciled to them. Those that erred concerning the providence of God as to public affairs, and murmured at the disposals of it, when they shall see the issue of things shall better understand them and be aware of what God was designing in all, Hos. xiv. 9 .

3. Those that were melancholy shall become cheerful and pleasant ( v. 19 ): The meek also shall increase their joy in the Lord. Those who are poor in the world and poor in spirit, who, being in affliction, accommodate themselves to their affliction, are purely passive and not passionate, when they see God appearing for them, they shall add, or repeat, joy in the Lord. This intimates that even in their distress they kept up their joy in the Lord, but now they increased it. Note, Those who, when they are in trouble, can truly rejoice in God, shall soon have cause given them greatly to rejoice in him. When joy in the world is decreasing and fading joy in God is increasing and getting round. This shining light shall shine more and more; for that which is aimed at is that this joy may be full. Even the poor among men may rejoice in the Holy One of Israel, and their poverty needs not deprive them of that joy, Hab. iii. 17, 18 . And the meek, the humble, the patient, and dispassionate, shall grow in this joy. Note, The grace of meekness will contribute very much to the increase of our holy joy.

4. The enemies, that were formidable, shall become despicable. Sennacherib, that terrible one, and his great army, that put the country into such a consternation, shall be brought to nought ( v. 20 ), shall be quite disabled to do any further mischief. The power of Satan, that terrible one indeed, shall be broken by the prevalency of Christ's gospel; and those that were subject to bondage through fear of him that had the power of death shall be delivered, Heb. ii. 14, 15 .

5. The persecutors, that were vexatious, shall be quieted, and so those they were troublesome to shall be quiet from the fear of them. To complete the repose of God's people, not only the terrible one from abroad shall be brought to nought, but the scorners at home too shall be consumed and cut off by Hezekiah's reformation. Those are a happy people, and likely to be so, who, when God gives them victory and success against their terrible enemies abroad, take care to suppress vice, and profaneness, and the spirit of persecution, those more dangerous enemies at home. Or, They shall be consumed and cut off by the judgments of God, shall be singled out to be made examples of. Or, They shall insensibly waste away, being put to confusion by the fulfilling of those predictions which they had made a jest of. Observe what had been the wickedness of these scorners, for which they should be cut off. They had been persecutors of God's people and prophets, probably of the prophet Isaiah particularly, and therefore he complains thus feelingly of them and of their subtle malice. Some as informers and persecutors, others as judges, did all they could to take away his life, or at least his liberty. And this is very applicable to the chief priests and Pharisees, who persecuted Christ and his apostles, and for that sin they and their nation of scorners were cut off and consumed. (1.) They ridiculed the prophets and the serious professors of religion; they despised them, and did their utmost to bring them into contempt; they were scorners, and sat in the seat of the scornful. (2.) They lay in wait for an occasion against them. By their spies they watch for iniquity, to see if they can lay hold of any thing that is said or done that may be called an iniquity. Or they themselves watch for an opportunity to do mischief, as Judas did to betray our Lord Jesus. (3.) They took advantage against them for the least slip of the tongue; and, if a thing were ever so little said amiss, it served them to ground an indictment upon. They made a man, though he were ever so wise and good a man, though he were a man of God, an offender for a word, a word mischosen or misplaced, when they could not but know that it was well meant, v. 21 . They cavilled at every word that the prophets spoke to them by way of admonition, though ever so innocently spoken, and without any design to affront them. They put the worst construction upon what was said, and made it criminal by strained innuendoes. Those who consider how apt we all are to speak unadvisedly, and to mistake what we hear, will think it very unjust and unfair to make a man an offender for a word. (4.) They did all they could to bring those into trouble that dealt faithfully with them and told them of their faults. Those that reprove in the gates, reprovers by office, that were bound by the duty of their place, as prophets, as judges, and magistrates, to show people their transgressions, they hated these, and laid snares for them, as the Pharisees' emissaries, who were sent to watch our Saviour that they might entangle him in his talk ( Matt. xxii. 15 ), that they might have something to lay to his charge which might render him odious to the people or obnoxious to the government. So persecuted they the prophets; and it is next to impossible for the most cautious to place their words so warily as to escape such snares. See how base wicked people are, who bear ill-will to those who, out of good-will to them, seek to save their souls from death; and see what need reprovers have both of courage to do their duty and of prudence to avoid the snare. (5.) They pervert judgment, and will never let an honest man carry an honest cause: They turn aside the just for a thing of nought; they condemn him, or give the cause against him, upon no evidence, no colour or pretence whatsoever. They run a man down, and misrepresent him, by all the little arts and tricks they can devise, as they did our Saviour. We must not think it strange if we see the best of men thus treated; the disciple is not greater than his Master. But wait awhile, and God will not only bring forth their righteousness, but cut off and consume these scorners.

6. Jacob, who was made to blush by the reproaches, and made to tremble by the threatenings, of his enemies, shall now be relieved both against his shame and against his fear, by the rolling away of those reproaches and the defeating of those threatenings ( v. 22 ): Thus the Lord saith who redeemed Abraham, that is, called him out of Ur of the Chaldees, and so rescued him from the idolatry of his fathers and plucked him as a brand out of the fire. He that redeemed Abraham out of his snares and troubles will redeem all that are by faith his genuine seed out of theirs. He that began his care of his church in the redemption of Abraham, when it and its Redeemer were in his loins, will not now cast off the care of it. Because the enemies of his people are so industrious both to blacken them and to frighten them, therefore he will appear for the house of Jacob, and they shall not be ashamed as they have been, but shall have wherewith to answer those that reproach them, nor shall their faces now wax pale; but they shall gather courage, and look their enemies in the face without change of countenance, as those have reason to do who have the God of Abraham on their side.

7. Jacob, who thought his family would be extinct and the entail of religion quite cut off, shall have the satisfaction of seeing a numerous progeny devoted to God for a generation, v. 23 . (1.) He shall see his children, multitudes of believers and praying people, the spiritual seed of faithful Abraham and wrestling Jacob. Having his quiver full of these arrows, he shall not be ashamed ( v. 22 ) but shall speak with his enemy in the gate, Ps. cxxvii. 5 . Christ shall not be ashamed ( ch. l. 7 ), for he shall see his seed ( ch. liii. 10 ); he sees some, and foresees more, in the midst of him, flocking to the church, and residing there. (2.) His children are the work of God's hands; being formed by him, they are formed for him, his workmanship, created unto good works. It is some comfort to parents to think that their children are God's creatures, the work of the hands of his grace. (3.) He and his children shall sanctify the name of God as their God, as the Holy One of Jacob, and shall fear and worship the God of Israel. This is opposed to his being ashamed and waxing pale; when he is delivered from his contempts and dangers he shall not magnify himself, but sanctify the Holy One of Jacob. If God make our condition easy, we must endeavour to make his name glorious. Parents and children are ornaments and comforts indeed to each other when they join in sanctifying the name of God. When parents give up their children, and children give up themselves, to God, to be to him for a name and a praise, then the forest will soon become a fruitful field.

17. turned-- as contrasted with your "turnings of things upside down" ( Is 29:16 ), there shall be other and better turnings or revolutions; the outpouring of the Spirit in the latter days ( Is 32:15 ); first on the Jews; which shall be followed by their national restoration (see on Is 29:2 ; Zec 12:10 ) then on the Gentiles ( Joe 2:28 ).

fruitful field-- literally, "a Carmel" (see on Is 10:18 ). The moral change in the Jewish nation shall be as great as if the wooded Lebanon were to become a fruitful field, and vice versa. Compare Mt 11:12 , Greek: "the kingdom of heaven forces itself," as it were, on man's acceptance; instead of men having to seek Messiah, as they had John, in a desert, He presents Himself before them with loving invitations; thus men's hearts, once a moral desert, are reclaimed so as to bear fruits of righteousness: vice versa, the ungodly who seemed prosperous, both in the moral and literal sense, shall be exhibited in their real barrenness.

18. deaf ... blind-- (Compare Mt 11:5 ). The spiritually blind, &c., are chiefly meant; "the book," as Revelation is called pre-eminently, shall be no longer "sealed," as is described ( Is 29:11 ), but the most unintelligent shall hear and see ( Is 35:5 ).

19. meek-- rather, the afflicted godly: the idea is, virtuous suffering ( Is 61:1 ; Psa 25:9 ; 37:11 ) [Barnes].

poor among men-- that is, the poorest of men, namely, the pious poor.

rejoice-- when they see their oppressors punished ( Is 29:20 , 21 ), and Jehovah exhibited as their protector and rewarder ( Is 29:22-24 ; Is 41:17 ; Jas 2:5 ).

20. terrible-- namely, the persecutors among the Jewish nobles.

scorner-- ( Is 28:14 , 22 ).

watch for-- not only commit iniquity, but watch for opportunities of committing it, and make it their whole study (see Mi 2:1 ; Mt 26:59 ; 27:1 ).

21. Rather, "Who make a man guilty in his cause" [Gesenius], that is, unjustly condemn him. "A man" is in the Hebrew a poor man, upon whom such unjust condemnations might be practiced with more impunity than on the rich; compare Is 29:19 , "the meek ... the poor."

him that reproveth-- rather, "pleadeth"; one who has a suit at issue.

gate-- the place of concourse in a city, where courts of justice were held ( Ru 4:11 ; Pr 31:23 ; Am 5:10 , 12 ).

just-- one who has a just cause; or, Jesus Christ, "the Just One" [Horsley].

for a thing of naught-- rather, "through falsehood," "by a decision that is null in justice" [Barnes]. Compare as to Christ, Pr 28:21 ; Mt 26:15 ; Ac 3:13 , 14 ; 8:33 .

22. Join "saith ... concerning the house of Jacob."

redeemed-- out of Ur, a land of idolaters ( Jos 24:3 ).

not now-- After the moral revolution described ( Is 29:17 ), the children of Jacob shall no longer give cause to their forefathers to blush for them.

wax pale-- with shame and disappointment at the wicked degeneracy of his posterity, and fear as to their punishment.

23. But-- rather, "For."

he-- Jacob.

work of mine hands-- spiritually, as well as physically ( Is 19:25 ; 60:21 ; Ep 2:10 ). By Jehovah's agency Israel shall be cleansed of its corruptions, and shall consist wholly of pious men ( Is 54:13 , 14 ; 2:1; 60:21).

midst of him-- that is, his land. Or else "His children" are the Gentiles adopted among the Israelites, his lineal descendants ( Ro 9:26 ; Ep 3:6 ) [Horsley].

24. They ... that erred-- ( Is 28:7 ).

Of David himself, before he was anointed.

1. Christ's young soldier speaketh, on his coming to the faith. "The Lord is my light, and my salvation: whom shall I fear?"

(ver. 1). The Lord will give me both knowledge of Himself, and salvation: who shall take me from Him? "The Lord is the Protector of my life: of whom shall I be afraid?" The Lord will repel all the assaults and snares of mine enemy: of no man shall I be afraid.

2. "Whilst the guilty approach unto me to eat up my flesh"

(ver. 4). That as long as I am in this life, no adversities may exclude me from the number of them who hold the unity and the truth of the Lord's faith throughout the world. "That I may contemplate the delight of the Lord." With this end, namely, that persevering in the faith, the delightsome vision may appear to me, which I may contemplate face to face. "And I shall be protected, His temple." And death being swallowed up in victory, I shall be clothed with immortality, being made His temple.

5. "For He hath hidden me in His tabernacle in the day of my evils"

(ver. 13). And since my Lord hath first suffered these things, if I too despise the tongues of the dying ("for the mouth that lieth slayeth the soul" ), I believe to see the good things of the Lord in the land of the living, where there is no place for falsity.

14. "Wait on the Lord, quit thyself like a man: and let thy heart be strong, yea wait on the Lord"

(ver. 14). But when shall this be? It is arduous for a mortal, it is slow to a lover: but listen to the voice, that deceiveth not, of him that saith, "Wait on the Lord." Endure the burning of the reins manfully, and the burning of the heart stoutly. Think not that what thou dost not as yet receive is denied thee. That thou faint not in despair, see how it is said, "Wait on the Lord."

Anointed. Hebrew has only, David. The rest of the title occurs only in some copies of the Septuagint, (Eusebius; Calmet) and is not of divine authority. Yet if any attention be paid to it, we must suppose that David composed this psalm before his second anointing, as he speaks of great dangers. But this is all uncertain. (Berthier) --- For dangers threatened David even after he had been declared king. (Haydock) --- Before Samuel anointed him, he was not endued with the spirit of prophecy. See 1 Kings xvi. 13., and 2 Kings ii. 4., and v. 3. (Calmet) --- Some suppose that he alludes to the entertainment given him by Abimelech[Achimelech?] , (ver. 5 and 12.; Theodoret) or to that night when, fearless of danger, he took away Saul's cup; (Ferrand) while Abenezra and De Muis rather believe, that he composed this psalm when his people dissuaded him from going out to battle, 2 Kings xxi 17. It expresses the sentiments of the Levites in captivity, (Calmet) and most beautifully consoles the just in distress. David did not write this for himself alone, but for all future generations. Hence it is not necessary to discover the particular circumstances of his life, to which this and many other psalms allude; nor is there any difficulty in explaining away the various imprecations, as they are not directed against any individual, but relate to all the enemies of the soul; while they foretell what the wicked shall suffer. (Berthier) --- Afraid. "Find one more powerful, and then fear." (St. Augustine) --- God both giveth light and strength, so that no enemy can hurt his servants, Luke xxi. 15. (Worthington)

House; the tabernacle, (Haydock) or temple, (Calmet) unless he may rather allude to God's presence and union, or his enjoyment in heaven. (Berthier) --- He had already expressed a similar wish, Psalm xxv. 8. (Calmet) --- "When we love what God approves, he will surely grant our request. (St. Augustine) --- David esteemed it as a special benefit to be in the Catholic Church, which is the only true house of God. (Worthington) --- Delight; beauty and sweetness, as the Hebrew implies. Many of the ancients read, "the will," voluntatem, with Sixtus V, &c. But the edition of Clement VIII agrees with the Hebrew and Oriental versions. (Calmet) --- To comply with God's will, is the only means of arriving at his beatific vision. (Haydock) --- David was more grieved at being kept at a distance from the tabernacle, than from his own family. He envied the happiness of those who could attend the divine worship. (Menochius)

I. Hebrew, "But I believe that I shall see." (St. Jerome) --- "I had fainted, unless," &c. (Protestants) (Haydock) --- Living, or of promise, as this country is often designated, (Muis; Tirinus; Du Pin; Calmet) or rather in heaven, (Berthier; Menochius) where death shall be no more. (Haydock) --- The Fathers explain it in this more elevated sense. (Calmet) --- The just are comforted by God, and by the hope of heavenly rewards. (Worthington) --- The land of the living may be opposed to the grave, where none can worship God. (Haydock)

And let. Hebrew, "and he will strengthen my heart, and wait" (instead of and, Protestants put, without reason, "Wait I say) on the Lord." We must do our utmost: yet all our strength must come from God. (Haydock) --- The prophet encourageth his own soul to exercise patience, fortitude, and longanimity (Psalm xxx.; Worthington) unto the end. (Worthington)

1 The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid? 2 When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. 3 Though a host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. 4 One thing have I desired of the Lord , that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord , and to enquire in his temple. 5 For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock. 6 And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord .

We may observe here,

I. With what a lively faith David triumphs in God, glories in his holy name, and in the interest he had in him. 1. The Lord is my light. David's subjects called him the light of Israel, 2 Sam. xxi. 17 . And he was indeed a burning and a shining light: but he owns that he shone, as the moon does, with a borrowed light; what light God darted upon him reflected upon them: The Lord is my light. God is a light to his people, to show them the way when they are in doubt, to comfort and rejoice their hearts when they are in sorrow. It is in his light that they now walk on in their way, and in his light they hope to see light for ever. 2. "He is my salvation, in whom I am safe and by whom I shall be saved." 3. "He is the strength of my life, not only the protector of my exposed life, who keeps me from being slain, but the strength of my frail weak life, who keeps me from fainting, sinking, and dying away." God, who is a believer's light, is the strength of his life, not only by whom, but in whom, he lives and moves. In God therefore let us strengthen ourselves.

II. With what an undaunted courage he triumphs over his enemies; no fortitude like that of faith. If God be for him, who can be against him? Whom shall I fear? Of whom shall I be afraid? If Omnipotence be his guard, he has no cause to fear; if he knows it to be so, he has no disposition to fear. If God be his light, he fears no shades; if God be his salvation, he fears no colours. He triumphs over his enemies that were already routed, v. 2 . His enemies came upon him, to eat up his flesh, aiming at no less and assured of that, but they fell; not, "He smote them and they fell," but, " They stumbled and fell; " they were so confounded and weakened that they could not go on with their enterprise. Thus those that came to take Christ with a word's speaking were made to stagger and fall to the ground, John xviii. 6 . The ruin of some of the enemies of God's people is an earnest of the complete conquest of them all. And therefore, these having fallen, he is fearless of the rest: "Though they be numerous, a host of them,—though they be daring and their attempts threatening,—though they encamp against me, an army against one man,—though they wage war upon me, yet my heart shall not fear. " Hosts cannot hurt us if the Lord of hosts protect us. Nay, in this assurance that God is for me " I will be confident. " Two things he will be confident of:—1. That he shall be safe. "If God is my salvation, in the time of trouble he shall hide me; he shall set me out of danger and above the fear of it." God will not only find out a shelter for his people in distress (as he did Jer. xxxvi. 26 ), but he will himself be their hiding-place, Ps. xxxii. 7 . His providence will, it may be, keep them safe; at least his grace will make them easy. His name is the strong tower into which by faith they run, Prov. xviii. 10 . " He shall hide me, not in the strongholds of En-gedi ( 1 Sam. xxiii. 29 ), but in the secret of his tabernacle. " The gracious presence of God, his power, his promise, his readiness to hear prayer, the witness of his Spirit in the hearts of his people—these are the secret of his tabernacle, and in these the saints find cause for that holy security and serenity of mind in which they dwell at ease. This sets them upon a rock which will not sink under them, but on which they find firm footing for their hopes; nay, it sets them up upon a rock on high, where the raging threatening billows of a stormy sea cannot touch them; it is a rock that is higher than we, Ps. lxi. 2 . 2. That he shall be victorious ( v. 6 ): " Now shall my head be lifted up above my enemies, not only so as that they cannot reach it with their darts, but so as that I shall be exalted to bear rule over them." David here, by faith in the promise of God, triumphs before the victory, and is as sure, not only of the laurel, but of the crown, as if it were already upon his head.

III. With what a gracious earnestness he prays for a constant communion with God in holy ordinances, v. 4 . It greatly encouraged his confidence in God that he was conscious to himself of an entire affection to God and to his ordinances, and that he was in his element when in the way of his duty and in the way of increasing his acquaintance with him. If our hearts can witness for us that we delight in God above any creature, that may encourage us to depend upon him; for it is a sign we are of those whom he protects as his own. Or it may be taken thus: He desired to dwell in the house of the Lord that there he might be safe from the enemies that surrounded him. Finding himself surrounded by threatening hosts, he does not say, " One thing have I desired, in order to my safety, that I may have my army augmented to such a number," or that I may be master of such a city or such a castle, but " that I may dwell in the house of the Lord, and then I am well." Observe,

1. What it is he desires— to dwell in the house of the Lord. In the courts of God's house the priests had their lodgings, and David wished he had been one of them. Disdainfully as some look upon God's ministers, one of the greatest and best of kings that ever was would gladly have taken his lot, have taken his lodging, among them. Or, rather, he desires that he might duly and constantly attend on the public service of God, with other faithful Israelites, according as the duty of every day required. He longed to see an end of the wars in which he was now engaged, not that he might live at ease in his own palace, but that he might have leisure and liberty for a constant attendance in God's courts. Thus Hezekiah, a genuine son of David, wished for the recovery of his health, not that he might go up to the thrones of judgment, but that he might go up to the house of the Lord, Isa. xxxviii. 22 . Note, All God's children desire to dwell in God's house; where should they dwell else? Not to sojourn there as a wayfaring man, that turns aside to tarry but for a night, nor to dwell there for a time only, as the servant that abides not in the house for ever, but to dwell there all the days of their life; for there the Son abides ever. Do we hope that praising God will be the blessedness of our eternity? Surely them we ought to make it the business of our time.

2. How earnestly he covets this: "This is the one thing I have desired of the Lord and which I will seek after." If he were to ask but one thing of God, this should be it; for this he had at heart more than any thing. He desired it as a good thing; he desired it of the Lord as his gift and a token of his favour. And, having fixed his desire upon this as the one thing needful, he sought after it; he continued to pray for it, and contrived his affairs so as that he might have this liberty and opportunity. Note, Those that truly desire communion with God will set themselves with all diligence to seek after it, Prov. xviii. 1 .

3. What he had in his eye in it. He would dwell in God's house, not for the plenty of good entertainment that was there, in the feasts upon the sacrifices, nor for the music and good singing that were there, but to behold the beauty of the Lord and to enquire in his temple. He desired to attend in God's courts, (1.) That he might have the pleasure of meditating upon God. He knew something of the beauty of the Lord, the infinite and transcendent amiableness of the divine being and perfections; his holiness is his beauty ( Ps. cx. 3 ), his goodness is his beauty, Zech. ix. 17 . The harmony of all his attributes is the beauty of his nature. With an eye of faith and holy love we with pleasure behold this beauty, and observe more and more in it that is amiable, that is admirable. When with fixedness of thought, and a holy flame of devout affections, we contemplate God's glorious excellencies, and entertain ourselves with the tokens of his peculiar favour to us, this is that view of the beauty of the Lord which David here covets, and it is to be had in his ordinances, for there he manifests himself. (2.) That he might have the satisfaction of being instructed in his duty; for concerning this he would enquire in God's temple. Lord, what wilt thou have me to do? For the sake of these two things he desired that one thing, to dwell in the house of the Lord all the days of his life; for blessed are those that do so; they will be still praising him ( Ps. lxxxiv. 4 ), both in speaking to him and in hearing from him. Mary's sitting at Christ's feet to hear his word Christ calls the one thing needful, and the good part.

7 Hear, O Lord , when I cry with my voice: have mercy also upon me, and answer me. 8 When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord , will I seek. 9 Hide not thy face far from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation. 10 When my father and my mother forsake me, then the Lord will take me up. 11 Teach me thy way, O Lord , and lead me in a plain path, because of mine enemies. 12 Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty. 13 I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. 14 Wait on the Lord : be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord .

David in these verses expresses,

I. His desire towards God, in many petitions. If he cannot now go up to the house of the Lord, yet, wherever he is, he can find a way to the throne of grace by prayer.

1. He humbly bespeaks, because he firmly believes he shall have, a gracious audience: " Hear, O Lord, when I cry, not only with my heart, but, as one in earnest, with my voice too. " He bespeaks also an answer of peace, which he expects, not from his own merit, but God's goodness: Have mercy upon me, and answer me, v. 7 . If we pray and believe, God will graciously hear and answer.

2. He takes hold of the kind invitation God had given him to this duty, v. 8 . It is presumption for us to come into the presence of the King of kings uncalled, nor can we draw near with any assurance unless he hold forth to us the golden sceptre. David therefore going to pray fastens, in his thoughts, upon the call God had given him to the throne of his grace, and reverently touches, as it were, the top of the golden sceptre which was thereby held out to him. My heart said unto thee (so it begins in the original) or of thee, Seek you my face; he first revolved that, and preached that over again to himself (and that is the best preaching: it is hearing twice what God speaks once)— Thou saidst (so it may be supplied), Seek you my face; and then he returns what he had so meditated upon, in this pious resolution, Thy face, Lord, will I seek. Observe here, (1.) The true nature of religious worship; it is seeking the face of God. This it is in God's precept: Seek you my face; he would have us seek him for himself, and make his favour our chief good; and this it is in the saint's purpose and desire: " Thy face, Lord, will I seek, and nothing less will I take up with." The opening of his hand will satisfy the desire of other living things ( Ps. cxlv. 16 ), but it is only the shining of his face that will satisfy the desire of a living soul, Ps. iv. 6, 7 . (2.) The kind of invitation of a gracious God to this duty: Thou saidst, Seek you my face; it is not only permission, but a precept; and his commanding us to seek implies a promise of finding; for he is too kind to say, Seek you me in vain. God calls us to seek his face in our conversion to him and in our converse with him. He calls us, by the whispers of his Spirit to and with our spirits, to seek his face; he calls us by his word, by the stated returns of opportunities for his worship, and by special providences, merciful and afflictive. When we are foolishly making our court to lying vanities God is, in love to us, calling us in him to seek our own mercies. (3.) The ready compliance of a gracious soul with this invitation. The call is immediately returned: My heart answered, Thy face, Lord, will I seek. The call was general; " Seek you my face; " but, like David, we must apply it to ourselves, " I will seek it. " The word does us no good when we transfer it to others, and do not ourselves accept the exhortation. The call was, Seek you my face; the answer is express, Thy face, Lord, will I seek; like that ( Jer. iii. 22 ), Behold, we come unto thee. A gracious heart readily echoes to the call of a gracious God, being made willing in the day of his power.

3. He is very particular in his requests. (1.) For the favour of God, that he might not be shut out from that ( v. 9 ): " Thy face, Lord, will I seek, in obedience to thy command; therefore hide not thy face from me; let me never want the reviving sense of the favour; love me, and let me know that thou lovest me; put not thy servant away in anger. " He owns he had deserved God's displeasure, but begs that, however God might correct him, he would not cast him away from his presence; for what is hell but that? (2.) For the continuance of his presence with him: " Thou hast been my help formerly, and thou are the God of my salvation; and therefore whither shall I go but to thee? O leave me not, neither forsake me; withdraw not the operations of thy power from me, for then I am helpless; withdraw not the tokens of thy good-will to me, for then I am comfortless." (3.) For the benefit of divine guidance ( v. 11 ): " Teach me thy way, O Lord! give me to understand the meaning of thy providences towards me and make them plain to me; and give me to know my duty in every doubtful case, that I may not mistake it, but may walk rightly, and that I may not do it with hesitation, but may walk surely." It is not policy, but plainness (that is, downright honesty) that will direct us into and keep us in the way of our duty. He begs to be guided in a plain path, because of his enemies, or (as the margin reads it) his observers. His enemies watched for his halting, that they may find occasion against him. Saul eyed David, 1 Sam. xviii. 9 . This quickened him to pray, "Lord, lead me in a plain path, that they may have nothing ill, or nothing that looks ill, to lay to my charge." (4.) For the benefit of a divine protection ( v. 12 ): " Deliver me not over to the will of my enemies. Lord, let them not gain their point, for it aims at my life, and no less, and in such a way as that I have no fence against them, but thy power over their consciences; for false witnesses have risen up against me, that aim further than to take away my reputation or estate, for they breathe out cruelty; it is the blood, the precious blood, they thirst after." Herein David was a type of Christ; for false witnesses rose up against him, and such as breathed out cruelty; but though he was delivered into their wicked hands, he was not delivered over to their will, for they could not prevent his exaltation.

II. He expresses his dependence upon God,

1. That he would help and succour him when all other helps and succours failed him ( v. 10 ): " When my father and my mother forsake me, the nearest and dearest friends I have in the world, from whom I may expect most relief and with most reason, when they die, or are at a distance from me, or are disabled to help me in time of need, or are unkind to me or unmindful of me, and will not help me, when I am as helpless as ever poor orphan was that was left fatherless and motherless, then I know the Lord will take me up, as a poor wandering sheep is taken up, and saved from perishing." His time to help those that trust in him is when all other helpers fail, when it is most for his honour and their comfort. With him the fatherless find mercy. This promise has often been fulfilled in the letter of it. Forsaken orphans have been taken under the special care of the divine Providence, which has raised up relief and friends for them in a way that one would not have expected. God is a surer and better friend than our earthly parents are or can be.

2. That in due time he should see the displays of his goodness, v. 13 . He believed he should see the goodness of the Lord in the land of the living; and, if he had not done so, he would have fainted under his afflictions. Even the best saints are subject to faint when their troubles become grievous and tedious, their spirits are overwhelmed, and their flesh and heart fail. But then faith is a sovereign cordial; it keeps them from desponding under their burden and from despairing of relief, keeps them hoping, and praying, and waiting, and keeps up in them good thoughts of God, and the comfortable enjoyment of themselves. But what was it the belief of which kept David from fainting?— that he should see the goodness of the Lord, which now seemed at a distance. Those that walk by faith in the goodness of the Lord shall in due time walk in the sight of that goodness. This he hopes to see in the land of the living, that is, (1.) In this world, that he should outlive his troubles and not perish under them. It is his comfort, not so much that he shall see the land of the living as that he shall see the goodness of God in it; for that is the comfort of all creature-comforts to a gracious soul. (2.) In the land of Canaan, and in Jerusalem where the lively oracles were. In comparison with the heathen, that were dead in sin, the land of Israel might fitly be called the land of the living; there God was known, and there David hoped to see his goodness; see 2 Sam. xv. 25, 26 . Or, (3.), In heaven. It is that alone that may truly be called the land of the living, where there is no more death. This earth is the land of the dying. There is nothing like the believing hope of eternal life, the foresights of that glory, and foretastes of those pleasures, to keep us from fainting under all the calamities of this present time.

3. That in the mean time he should be strengthened to bear up under his burdens ( v. 14 ); whether he says it to himself, or to his friends, it comes all to one; this is that which encourages him: He shall strengthen thy heart, shall sustain thy spirit, and then the spirit shall sustain the infirmity. In that strength, (1.) Keep close to God and to your duty. Wait on the Lord by faith, and prayer, and a humble resignation to his will; wait, I say, on the Lord; whatever you do, grow not remiss in your attendance upon God. (2.) Keep up your spirits in the midst of the greatest dangers and difficulties: Be of good courage; let your hearts be fixed, trusting in God, and your minds stayed upon him, and then let none of these things move you. Those that wait upon the Lord have reason to be of good courage.

1. light-- is a common figure for comfort.

strength-- or, "stronghold"--affording security against all violence. The interrogations give greater vividness to the negation implied.

4-5. The secret of his confidence is his delight in communion with God ( Psa 16:11 ; 23:6 ), beholding the harmony of His perfections, and seeking His favor in His temple or palace; a term applicable to the tabernacle (compare Psa 5:7 ). There he is safe ( Psa 31:21 ; 61:5 ). The figure is changed in the last clause, but the sentiment is the same.

13. The strong emotion is indicated by the incomplete sentence, for which the English Version supplies a proper clause; or, omitting that, and rendering, "yet I believed," &c., the contrast of his faith and his danger is expressed.

to see-- is to experience ( Psa 22:17 ).

14. Wait, &c.-- in confident expectation. The last clause is, literally, "and wait," &c., as if expecting new measures of help.

CHAPTER 9

Passed over: that is, sailed across the sea of Galilee, to its western side. And came into his own city. Sedulius thinks Bethlehem is meant because he was born there. S. Jerome, with more probability, understands Nazareth, where He was brought up. The best opinion is that of S. Chrysostom, Theophylact, Maldonatus, and many others, who say, Capernaum is to be understood, in which Christ often dwelt. And (chap. iv. 13) S. Matthew says that, leaving Nazareth, Christ dwelt there. And S. Mark teaches that the healing of the paralytic, which is now to be related, look place at Capernaum. (Mark ii. 3.) As Christ ennobled Bethlehem by His birth, Nazareth by his education, Egypt by His flight, Jerusalem by His Passion, so he adorned Capernaum, by His dwelling, preaching, and working miracles there.

And, behold, they brought to him, &c. S. Mark says, the paralytic man was carried by four bearers. Learn from this to care not only for thine own salvation, but for that of thy neighbours, and that earnestly, as well because charity demands it, as because God often chastises the good as well as the bad, because the good neglect to chastise and amend the faults of the bad.

And seeing their faith, &c. The faith of those who brought the paralytic to Christ. For when they were not able to bring him into the house to Christ, they carried him up upon the roof. The roofs of the houses in Palestine are not steep, as they are in Germany, but flat, more so than they are in Italy. They uncovered the roof: that is, they broke through it, by taking away the tiles. S. Mark says, thy laid bare the roof: and thus they let down the sick man by means of ropes before Christ. All these things showed their great faith and devotion to Christ.

Their refers to those who brought him, say SS. Ambrose and Jerome. S. Chrysostom adds, that the faith of the paralytic himself is included, for through this faith he wished himself to be carried, and let down through the roof before Christ. Neither would he have heard the words, "Thy sins are forgiven thee," unless he had had faith. Moreover this faith was the faith of miracles. Learn from him that the measure of prayer is faith and hope. For what thou hopest from Christ that shalt thou obtain of Him. For the more thou enlargest the lap of thy soul by hope, the more capacious thou makest it, and the more worthy that God should fill it, according to these words in the Psalm, "Open thy mouth wide, and I will fill it." And, "I opened my mouth and drew in my breath." (Psa_119:131.)

Wherefore Christ said to this man, Son, be of good cheer. "Trust that thou shalt be by Me miraculously healed, first in thy soul from sin, then in thy body from palsy. For because of sin, God has afflicted thee with this disease. Observe, this paralytic already had faith and hope in Christ as I have just shown, but Christ bids him confirm and increase his faith. Moreover, by these outward words, Be of good cheer, but more by the inward afflatus of His grace, Christ stirred up the paralytic to an act of great faith, hope, and sorrow for the sins which he had committed, and firm determination to enter upon a new and holy life, and love God above all things, that by this means he might be in a fit state to receive remission of his sins. For such are the dispositions which Scripture in other places requires, Christ, however, here and elsewhere, names and requires faith alone, and attributes salvation, more especially of the body, to faith, because faith is the prime origin and root of hope, fear, sorrow, and love of God. And faith in Christ was the thing, at that time, to be especially insisted on.

The heretics, therefore, can find nothing in this passage to prove that faith only properly justifies; especially since what is here treated of is miraculous faith, which they themselves distinguish from justifying faith. I may add that Christ here speaks of the faith of the bearers as much, or more than he does of the faith of the paralytic, and their faith could not justify the sick man.

Son. For he truly is a son of God, whose sins are forgiven, says Haymo. Observe here the kindness of Christ, addressing the sick man with these most sweet words. Hence S. Jerome exclamns, "0 wondrous humility. He calls this despised and feeble one, all the joints of whose limbs were loosed, Son, a man whom the priests would not deign to touch."

Thy sins are forgiven thee: Gr. α̉φέωνται, have been forgiven. This Is a Hebraism for are forgiven.

S. Chrysostom observes that Christ first forgave the paralytic his sins, and then healed him, that from the calumnious remarks of the Pharisees, which he foresaw would follow upon what he had said and done, He might take occasion to prove His Divinity. This He did by a triple miracle, as an irrefragable proof, first by declaring openly their secret thoughts and murmurs against Him, secondly by healing the paralytic, thirdly by performing the miracle with this end in view, that, by it, He might demonstrate He had the power of forgiving sins.

Taken, however, literally, the more patent reason was, that He might show that palsies, and other diseases often arise, not so much from natural causes, as from sin. For He forgives the sins first, and then He heals the paralytic; showing that when the cause was taken away, the effect followed.

This is why it is ordered by the canon law that physicians should seek the health of a sick man's soul before that of his body. (See chap. Cum infirm. de pæniten. et remiss.) This rule is strictly observed at Rome, where physicians after the third day of illness, especially when there is peril of death, may not go near a sick person, except he forthwith cleanse his soul from sin by sacramental confession. For, as S. Basil says (Reg. 55), "Oftentimes are diseases the scourges of sins, which are sent for no other purpose than that we should amend our lives."

Again, expositors collect from this passage that those who were corporeally healed by Christ were usually spiritually healed also by Him, and justified, as was the case with the paralytic. And this is consonant with Christ's liberality, that He should not bestow a half-healing, but whole and perfect salvation. For the works of God are perfect. And we must remember that Christ came into the world chiefly to bestow spiritual health. This is what he says of another paralytic, "I have made a whole man sound upon the sabbath." (Joh_7:23, Vulg.)

And, behold, certain of the scribes, &c. Within themselves. Syr., in their soul; because He takes away God's special prerogative of pardoning sin, and claims it for Himself, which would be a grave dishonour done to God, and therefore blasphemy. Thus they thought, supposing Christ was not God, but a mere man. This was their perpetual and obstinate error, which led them perpetually to persecute Him, even unto the death of the Cross. Wherefore S. Mark adds, that they said, "Who can forgive sins but God alone?" For sin is an offence against God, a violation of the Divine Majesty, so that no one can pardon it, except God Himself.

And Jesus knowing their thoughts, &c. S. Mark adds that Jesus knew in His Spirit. This was not because another revealed to Him the thoughts and blasphemies of the Scribes, as the prophets knew such things, but by Himself and His own Spirit, pervading and penetrating all things. From this the Fathers rightly prove the Divinity of Christ against the Arians. For He searches the hearts, a thing which God alone can do. Thus S. Jerome, who adds, "Even when keeping silence, He speaks. As though He said, 'By the same power and majesty by which I behold your thoughts, I am able also to forgive men their sins.'" So too S. Chrysostom and others. Whence Chrysologus says, "Receive the tokens of Christ's Divinity: behold Him come to the secret hiding-places of thy thoughts."

You may say, the Scribes might have raised the following objection:"Thou, 0 Jesus, indeed knowest and revealest our secret thoughts, but not by Thine own Spirit, for that Thou in no way rnakest plain to us, but by the Spirit of God. Therefore Thou art a prophet and not God, that thou shouldst remit sins." I reply, if the Scribes acknowledged Jesus to be a prophet, then surely they ought to have believed that He was speaking the truth when He said that He had, of Himself, power to forgive sins, and therefore that He was God. Again, in the Old Testament, the power of remitting sins was given to none of the prophets, but it was promised to Messiah alone by the prophets. Therefore, they ought to have acknowledged that Jesus was the Messiah, and consequently God, as is plain from many passages of Scripture.

Lastly, Christ by His command alone, and proper authority, both healed the paralytic, and forgave him his sins, and so in this, as in all His other miracles, He had this end in view, that He might convince them He was the Messiahthat is, the Son of God, who had come in the flesh, the Saviour of the world, the Redeemer of sinners, who had been foretold by Moses and the prophets.

Whether is easier, &c. You may ask, whether of these two is absolutely the more difficult? I answer

1. It is, per se, more difficult to forgive sins than to heal a paralytic person, yea, than to create heaven and earth. And there is à priori reason for this: first, because sin, as an enemy of God, is far further away from God than a paralytic, yea, than any created thing, forasmuch as these are in themselves good: yea, further than nothingness, out of which all things were made, itself, for nothingness is only negatively and privatively opposed to entity and God; but sin is diametrically opposed and repugnant to God. For there are no contraries which are so mutually opposed as supreme goodness and supreme badnessthat is to say, God and sin.

2. Because remission of sins is something of a higher order than the natural order. It has to do with the supernatural order of grace. Grace is the highest communion with the Divine Nature: for by grace "we are made partakers of the divine nature," as S. Peter says (2Pe_1:4).

I observe, however, secondly: on the contrary, Christ here seems to speak of remission of sins as being easier than the healing of the paralytic. This was so, because the latter was more difficult in respect of the Jews, and it was a more perilous thing besides. For he who saith, I forgive thee thy sins, cannot be convicted of falsehood, whether he remits them or not. For neither sin, nor its remission, are things that can be seen. But he who saith to a paralytic, Arise and walk, exposes both himself and his good name to great peril, if the sick man does not arise. Such a one will be convicted by all of imposture and falsehood. Just as we are accustomed to say, It is easier to write a history of Tartary than a history of Italy: because here a man might be convicted of falsehood by multitudes; but there by no one.

Lastly, the healing of paralysis is a physical operation, and, physically speaking, more difficult than the remission of sins, which is, per se, a moral act, of like nature with sin itself.

Jansen adds, With respect to God, both are equally easy and divine, for both are miraculous, and both require exercise of omnipotent power.

Moreover, although of itself the healing of the paralytic was a less work than the remission of sins, yet Christ conclusively proves by it that He had the power of forgiving sins.

Ver. 6.But that ye may know, &c. Observe the expression, Son of Man, for Christ forgave sins, not only as He was God, but in that He was man, authoritatively and meritoriously. Because His Humanity was hypostatically united to His Divinity, and subsisted in the Divine Person of the Son of God, therefore He was able to make full satisfaction for the sins of the whole world.

Wherefore this primary power and authority of forgiving sins was given unto Him, next unto God, which power He is able to grant unto others likewise, such as priests, who are instituted by Him, as His ministers, that they too should forgive sins. Whence S. Thomas says (3 part. quæst. 63, art. 3), "The power of the excellence of Christ standeth in four things. 1. Because His merit, and the virtue of His Passion, operate in the sacraments. 2. Because by His Name the sacraments are sanctified. 3. Because He Himself, who gives virtue to the sacraments, had power to institute them. 4. Because the effect of the sacramentsin other words, the remission of sins, and graceChrist is able to confer without the sacraments. This power is peculiar to Christ alone, quâ man; and therefore it has been communicated neither to priest nor pontiff, nor to S. Peter."

Arise, take up thy bed, &c. Rise: be sound and healed of thy palsy; and to show to the Scribes and all the people that thou art healed, take up thy bed, that now thou mayest bear that which has lately borne thee, as Sedulius says in this place, "He himself, with grateful thanks, repaid his hire." Instead of bed (lectum), Mark has grabatum. Grabatus, says Sipontius, is a narrow sort of couch on which we recline at noon, as if from carabatus, something on which we lay our head, from καρὰ, the head, and, βατὸν, passing. Whence the line of Martial

"Went the three-legged grabatus, went the three-legged table."

And he arose, &c. He arose at once, for what Christ said was straightway done. And the man walked off with the bed upon his shoulders.

S. Simon Stylites followed the example of this miracle of Christ, as may be seen in his Life, taken by Surius out of Theodoret. "A certain Saracen prince brought to him a paralytic domestic, and asked him to heal him. The holy man commanded him to be brought into the midst, and bade him abjure the impiety of his ancestors. After the man had done this, he asked him if he believed in the Father, the Son, and the Holy Ghost. He replied that he did believe. 'If thou believest,' said he, 'rise up.' As soon as he had arisen, he bade him take up and carry the before-named prince, who was an excessively fat man, upon his shoulders, as far as his tent. And he immediately raised him up, and carried him whither he was bidden. All the spectators were amazed at this miracle, and glorified God." In a similar manner S. Bernard, at the request of the King of France, healed a man sick of the palsy, with the sign of the Cross, and bade him take up his bed.

Tropologically; by the sick man's taking up, and carrying his bed is meant, that by the just judgment of God it cometh to pass that the sinner who aforetime willingly consented to temptation, after he has repented, feels temptation against his will. For repentance truly takes away sin, but not sinful habits and depraved inclinations, which the sinner of his own will contracted and put on. Thus S. Mary of Egypt, after her conversion, felt for seventeen years the sharp goads of lust, because for so many years she had shamefully lived in lust.

But when the multitudes saw it they marvelled, &c. Instead of marvelled, the Latin Vulgate has, they feared. S. Mark adds, that the multitude said, We never saw it after this fashion. S. Luke, We have seen strange things today. For this man's whole body was paralysed. S. Mark says that, he was borne of four, which shows that the palsy had affected every limb. He was a different paralytic from the one of whom S. John makes mention (Joh_5:2), who was healed in the Sheep-market at Jerusalem. That man had no one carrying him: neither did he believe, as this one did, to whom it was said, Son, be of good cheer.

Tropologically; paralysis is any disease of the soul whatsoever, but especially of fleshly lust, and the carelessness and indifference to spiritual things which it generates. For it so entirely prostrates the soul, that it is without power to lift itself up to virtue, to heaven, to God. Wherefore the man that labours under this disease must be carried by bearers, that is, by pastors, preachers, confessors, up upon the housetop, that is, to the desire of salvation and heavenly things; and then must be let down through the roof to the feet of Christ; and they must ask of Him by earnest prayer to heal him by His grace, and restore to him the power of motion, and the sense of spiritual things. Then when he is healed, let him give thanks to Christ his Saviour, and let him not be slothful, but let him go away to the house of his mind and conscience, and sweep it clean of vices, and adorn it with all virtuous actions. Thus ought the soul to trust in the Lord, because He alone is able to supply all her wants. She ought to arise from the sleep of sin, and the bed of depraved habits, by calling to mind into what a state she has fallen, which she doth by confession; for as he who arises, so also does he who confesses, come forth: she ought to take up her bed, which pertains to satisfaction, for when that is enjoined in confession, it is a sort of burden to be borne, for the flesh which, as a bed, gave pleasure, and as it were carried the dead soul, ought, after remission and satisfaction. to be a burden to a man, as it was to him who cried out, "0 wretched man that I am! who shall deliver me from the body of this death?" So Salmeron, Jansen, Toletus, and others, expound this passage.

Anagogically, understand it of the celestial glory, concerning which the Psalmist speaks, "I was glad when they said unto me, We will go into the house of the Lord." (Psa_122:1.) For, in the resurrection, the Lord will say, "Arise, that is, from death; and take up thy bed, that is, resume thy body, endowed with glorious gifts; and go into thine house, that is, into the eternal and heavenly mansion."

And as Jesus passed forth from thence, &c. Custom, in Greek, τελος, means revenue; from which telonium, the word here used by S. Matthew, means the house, or place where the sailors and merchants paid the tribute and customs dues upon their ships and merchandise. Here sat the publicans, who were the farmers and collectors of these dues. Hence the Persian version, instead of telonium has, in the house of payment; the Ethiopic has, in the forum, or market-place. Matthew was one of these publicans; whence it is probable that his house was at Capernaum, by the shore of the Sea of Galilee, at a point where the vessels touched. The Roman Senate and the people were accustomed to let the tribute which was due to them from their subjects for a stipulated sum.

Jansen, in his Harmony of the Gospels, says, that persons who have carefully surveyed the Holy Land, assert that the spot where Matthew was called is still pointed out, outside of Capernaum, near the Sea. Mark and Luke say that Matthew was sitting at the telonium, because, by this word, they seem to mean not a house, but a table, on which they were counting the tribute money.

Named Matthew. Matthew names himself, both out of humility, that he might confess to the whole world that he had been a publican and a sinner, and also out of gratitude, that he might make known abroad the exceeding grace of Christ towards him, just as S. Paul does: "It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief," (1Ti_1:15.)

Follow me: Whom in Capernaum thou hast heard preaching heavenly doctrine, and confirming it by many miracles, and especially by that recent healing of the paralytic. He calls Matthew, already subdued by the fame of His miracles, says Chrysostom. Observe the condescension of Christ who calls Matthew, the publican, and so a man infamous among the Jews, not only to grace but to His family and intimate friendship and Apostleship.

And he arose, &c. Note here the efficacy of Christ's vocation, and the ready obedience of Matthew. Hear what S. Jerome says about it. "Porphyry and Julian find fault in this place, either with the lying unskilfulness of the historian, or else with the folly of those persons who immediately followed the Saviour, as though they irrationally followed the first person who called them. But they do not consider that great miracles and mighty signs had preceded this calling. And there can be no doubt that the Apostles had witnessed these things before they believed. This at least is certain, the very refulgence and majesty of the hidden Divinity, which shone even in His human countenance, was able to attract to Him those who saw Him as soon as they beheld Him. For if there be in a magnet, which is but a stone, such force that it is able to attract, and join unto itself rings and straws, how much more is the Lord of all creatures able to draw unto Himself whom He will."

Thus then as a magnet draws iron unto it, so did Christ draw Matthew, and by His drawing, gave him his virtues, and chiefly his exceeding love of God, zeal for souls, ardour in preaching. Listen to the account of S. Matthew's conversion, which he himself gave to S. Bridget, when praying at his tomb at Malphi: "It was my desire at the time I was a publican to defraud no man, and I wished to find out a way by which I might abandon that employment, and cleave to God alone with my whole heart. When therefore He who loved me, even Jesus Christ was preaching, His call was a flame of fire in my heart; and so sweet were His words unto my taste, that I thought no more of riches than of straws: yea, it was delightful to me to weep for joy, that my God had deigned to call one of such small account, and so great a sinner as I to His grace. And as I clave unto my Lord, His burning words became fixed in my heart, and day and night I fed upon them by meditation, as upon sweetest food."

And it came to pass as he sat at meat, &c. This was in Matthew's own house, for he is silent about his virtues, outspoken about his errors. This appears from what Luke says, Levi, that is, Matthew, made him a great feast in his own house: to this feast he invited many of his companions, publicans like himself, and sinners, that they might be drawn by the kindness of Christ to follow Him, as he had done. It is indeed a sign of true conversion to be anxious that others also should be converted from their sins. For good is self-diffusive, and charity instigates men to seek the salvation of other lost sinners.

The office of a publican, although a just one in itself, and one that could be exercised without sin, yet, because avaricious men frequently undertook it from love of gain, who extorted unjust dues, especially from the poor, publicans were accounted infamous among the Jews, and public sinners, as public usurers are similarly accounted among Christians. There was this also, that the Jews maintained that they, as a people dedicated to God, ought not to pay tribute to the Romans, who were Gentiles and idolaters: for this was contrary to the liberty and dignity of the children of God. Thus they detested the publicans, who exacted the tribute.

Sinners are here distinguished from publican. These sinners seem to have been dissolute Jews, who cared little for the law and religion of the Jews, and lived in a heathenish manner, or who had apostatized to heathenism.

And when the Pharisees saw it, &c. These are the words, not of those who asked a question, but of those who were making an accusation. As much as to say, "Your Master Christ acts contrary to the law of God and the traditions of the Fathers. Why do you listen to Him, and follow Him? He associates with sinners. He is bringing the stain of their sins and infamy upon you."

But when Jesus heard that, &c. from the report of His disciples. For even the Pharisees did not dare to make this charge to Christ Himself. He saith, not to His disciples, but to the Pharisees, for He turned Himself to those from whom the complaint proceeded, as is clear from what follows. They that are whole, &c. As a physician is not infected by the diseases of those who are sick, but rather overcometh diseases, and drives them away, and therefore it is not a disgrace, but an honour to a physician to be associated with the sick, so in like manner I, who have been sent from heaven to earth by God the Father, to be a physician of sin-sick souls, am not contaminated by their sins when I associate with them, but rather heal them, which is the highest praise to Me, and the greatest benefit to them. I therefore am the Physician, not the companion of sinners.

But go ye: that is, go away from Me; depart out of My sight. They are the words of one repudiating them. And learn, what Hosea says (vi. 6), I will have mercy and not sacrifice: i.e., I prefer mercy to sacrifice, although sacrifice is the noblest act of religion. Therefore follow mercy, even as I do, that ye may save sinners. For I prefer mercy, and to have pity upon miserable sinners, rather than with you to offer victims to God. See what I have said upon Hos_6:6, where I have commented upon the dignity and surpassing excellency of mercy.

Well does S. Bernard (Serm. 16 in Cant.).exclaim, "0 Wisdom, with what art of healing, by wine and oil, dost Thou restore health to my soul! Thou art bravely sweet, and sweetly brave, brave for me, sweet to me. Thy name is oil poured forth, not wine. For I would not that Thou shouldst enter into judgment with Thy servant. It is oil, because thou crownest me with mercy and loving kindness. It is indeed oil; for oil floats at the top of all liquids with which it is mingled: and thus it is a lively figure of that Name which is above every name."

For I came not to call the just but sinners. So it is in the Vulgate. The Greek adds, ει̉ς μετανοίαν, to repentance. So too S. Luke, and the Arabic Version. This must be either expressed or understood. For Christ also called Nathanael, who was a just man. Also He called the Blessed Virgin, S. John, and Elizabeth, who were saints, to still greater sanctity and perfection.

Hilary, Jerome, Bede, &c., take the words differently, I came not to call the righteous, that is, those who proudly, but falsely esteem and boast themselves to be righteous, when they are in very truth sinners and hypocrites, such as ye are, 0 ye Pharisees.

Then came to him the disciples of John, &c. Then, signifies that it was shortly afterwards. The Pharisees being, therefore, upon just grounds, refuted by Christ, here frame another accusation against Him. They suborn the disciples of John, that by the occasion of fasting, practised by them in common with themselves, they might bring it as a charge against Christ, that neither He, nor His disciples fasted. Now this particular fast to which they refer was not prescribed by the Law, for Christ and His disciples observed the fasts as well as all the other requirements of the Law: but it was a fast, either appointed by the Jewish doctors, or else voluntarily taken up by their disciples at the exhortation of the doctors. Wherefore S. Luke relates that they said, Why do the disciples of John fast oft, and make prayers, and likewise the disciples of the Pharisees, but Thine eat and drink? It is as much as to say, "Thou wishest to be our Reformer, and a master of perfection. Why then do we fast, when Thou and Thine lead a genial life?" S. Mark speaks of the disciples of John, in connection with those of the Pharisees. This was because the Pharisees instigated John's disciples to propose this question to Christ. And this is the reason why S. Matthew in this place makes mention only of John's disciples. They therefore press Christ with the authority of John the Baptist, which was very great among the Jews, but they do it in an unwarrantable and presumptuous manner. "This was a haughty interrogation," says the Interlinear, "and full of Pharisaic pride." "Therefore," says S. Jerome, "John's disciples are to be blamed, because of their boasting about their fasting, as because of their uniting themselves to the Pharisees, whom John had condemned; also because they were calumniating Him of whom John had preached." Moreover, the disciples of John said these things out of zeal for their master, and out of envy of Christ, preferring John to Him. This may be gathered from S. John iii. 26. We may perceive a like jealousy in certain good men, even now, who busy themselves in extolling their own founder or patron above everybody else: but in this they are carnal and childish, and betray their own secret vanity and arrogance. For in thus extolling their master above others, they are really seeking to exalt themselves. Such were the Corinthians, who said, "I am of Paul, I of Cephas." Such the Apostle sharply rebukes, saying, "When there is envy and contention among you, are ye not carnal and walk as men?" (1Co_3:3.)

And Jesus saith unto them, Can the children of the bridechamber, &c. The Bridegroom is Christ, because He hath betrothed human nature, and by it the Church, unto Himself, in the Incarnation, and hath united them unto Himself by a perpetual bond of marriage. This marriage Christ hath begun by grace on earth (Mat_22:2), but He will consummate it in glory with His elect in heaven, where there shall be celebrated the endless marriage feast of the Lamb (Rev_9:7). Hence John the Baptist calls himself the friend of the Bridegroom (Joh_3:29). And Christ's disciples, hearing this, knew that He was the Bridegroom.

Children of the bridechamber. So it is in the Greek. But the Latin Vulgate has, sons of the bridegroom. The meaning of children of the bridechamher, is that they rejoice in the Bridegroom's marriage, and are accounted His familiar friends, and are admitted to His chamber and hear His secret counsels. By a similar Hebraism, they are called sons of obedience, who love obedience; sons of pride, who delight in pride.

Mourn, by catachresis, for fast, because in mourning, men fast, and fasting makes men sad; just as, on the contrary, food and wine make men jovial and cheerful. The meaning is, "It is not wonderful that My disciples do not mourn and fast whilst they are enjoying Me and My nuptials. For at a wedding, modest banquets are becoming, fasting is unbecoming. But the sons of the Servantthat is, My servant John Baptist, who leads an austere life to bring men to repentance, and imposes the burdensome law of Moses upon his followers because it is still bindinggrief and fasting, I say, become them; for they, by means of sorrow and austere deeds of penance, are preparing the way for sinners to the joyful marriage supper of the Bridegroom, Christ. But Christ shall die, and be taken from them, and then shall His disciples mourn and fast. He alludes to the ancient custom of mourning for the dead, accompanied by fasting. Thus the Hebrews mourned for Saul, fasting seven days.

Christ here intimates that novices in the faith and in religious orders must be gently and blandly treated, as being tender and but children in spirit, until they become matured in virtue, lest they should despair, or forsake the path of virtue on which they have entered. Thus S. Pachomius, who received the rule of his Order from an angel, directed novices to be instructed in it for three years, even as Christ fed His Apostles with milk, and instructed them in His school for three years.

We are here reminded of that ancient good Abbot, who used to receive his guests to dine before the canonical hour for refection. When asked the reason, he said, "Fasting, my brethren, is always with me, but since I am about to send you away, I cannot have you with me always. Since, therefore, I receive Christ in you, I ought to refresh you; and when I shall have set you on your way, I shall be able, by myself, to make up for deferring my fasting." So Cassian and Sulpitius relate.

Moreover, after Christ's death, the Apostles often fasted, and suffered from hunger and thirst, as S. Paul relates at length, 2 Cor. xi. So in the Life of S. Peter we read that he did severe penance, and ate only bread with olives.

Hence, also, in the Eastern Church, says S. Epiphanius (Hæres. 75), Christians fast on Wednesdays and Fridays. So they still do in Greece, Poland, and Holland. In other parts of the Western Church they abstain from flesh on Fridays and Saturdays. These customs arose because on Wednesday the Bridegroom was betrayed to the Jews by Judas, on Friday He was crucified, and on Saturday He lay in the tomb. Epiphanius adds that formerly on fasting days Christians ate nothing but bread and salt, with water, and that this was enjoined by a decree of the Apostles.

Tropologically, S. Jerome says, "When Christ the Bridegroom departed from us on account of sins, then especially must grief and fasting be undergone."

But SS. Hilary and Ambrose say, we have Christ the Bridegroom with us, and we continually feed on His Body in the Eucharist. But those to whom the Bridegroom is not present, present, that is, by grace, such as those who are living in deadly sin, keep a perpetual fast, because they lack the Bread of Life. S. Ambrose, explaining the words of Christ, The Bridegroom shall be taken away from them, says, "No one can take Christ from thee, unless thou takest thyself away from Him."

No man putteth a piece of new cloth, &c. Note 1, for piece of cloth, the Greek has ε̉πιβλήμα, an addition, a patch. S. Augustine and Fertullian call it plagula. Others call it a little rag, what is called in Italian, un pezzo. Whence S. Francis desired his Brothers to wear patched garments, like paupers. For thus we see beggars wearing clothes made of many and divers-coloured patches, which you might reckon up to the number of a hundred. Hence they are called centos.

Of new, α̉γναφος, cloth, that is, unfulled, uncombed, uncarded clothcloth such as is brought by the weavers to be prepared and dyed. S. Luke has, commissuram a nova vestimento, "a patch off a new garment." For such is a new and rough rag. Whence the Italians call clothes, rags.

That which is put in to fill it up. The Greek and the Vulgate have, its plenitude; by which Christ means, its integrity. For if you sew a piece of new cloth on to an old garment, you will take away its integrity, so that it will no longer seem one garment but two, partly old, partly new.

Note 2, the meaning of the parable is this: If an ancient garment be torn, it should be mended with the like old cloth, not with new. For if the new patch be sewed on to the old cloth, the garment is no longer whole and homogeneous, but multiform and heterogeneous, and so deformed and spoilt

And the rent is made worse, that is, than it was before, when the garment was torn; worse, because of the division of the old parts from the other old parts, by the intervention of the new patch. Therefore the rent is made worse, because what has been added to it to mend it, tears it still more. Thus it is again cut out, and so there is a still greater rent.

In a similar way, Cicero said of Julius Cæsar, when he wished to decorate certain unworthy persons with Senatorial dignity, "Them he did not adorn, but brought disgrace upon the honours themselves."

Note 3, the parable is connected with the matter in hand, as follows: "As no one sews a new patch on an old garment, but attaches new to new, old to old, so I, who am the most prudent Physician of souls, perceiving the ancient and ingrained habits of My disciples, as it were an old garment, and their infirmity as old bottles, do not, as yet, impose upon them hard and rigid penances and fasts, since they are not prescribed by the Law, but are voluntary, lest also the fruit of My teaching should be lost to them, and they, being moved to despair, should forsake Me and My teaching: but I am waiting until they shall be renewed by the Heavenly Spirit, whom I will send down at Pentecost, that, oldness and weakness being laid aside, they may undertake new austerities and new fasts. And this they shall do, not by compulsion, or from fear of punishment, like the Jews, but voluntarily, and out of love. For the New Law of Christ is one of liberty and love, as the Old Law was one of fear and servitude." That the Apostles, after Pentecost, kept frequent fasts, is plain from Act_13:2-3; 2Co_9:27; Act_27:9, &c. So Euthymius, Theophylact, Maldonatus, Jansen, and others explain this passage. Less appositely Tertullian, (lib. de Orat. c. 1, and lib. 3 contra Marc. c. 15) by old garments and old skins understands the Old Law, by the rough and new patch the New Law, or the Gospel. For the New Law hath reformed the Old, and as it were made it new. For precisely and adequately, by the old garment and the new, the Apostles are meant, who as yet, from their old habit of eating and living freely, were old, but were to be renewed at Pentecost by the spirit of temperance and austerity.

Neither do men put new wine, &c. Christ shows by a threefold similitude, that His disciples must not fast when He was present. 1. By the parable of the Spouse and the wedding. 2. Of the old and new garment. 3. Of the new wine, and the old bottles of skin. The sense is this: "As new wine, or must, by the violence of its fermenting spirit, and its heat, bursts the old skins, because they are worn and weak, and so there is a double loss, both of wine and skins; therefore new wine must be poured into new skins, that being strong, they may be able to bear the force of the must: so in like manner, new austerities and fasts must not be imposed as yet upon My disciples, lest their spirits should be broken, and they depart from Me. But I wait for the coming of the Holy Ghost at Pentecost."

Truly, saith Horace, "Unless the vessel be clean, it will taint whatever you pour into it." So also a pure and perfect life agrees not except with a mind cleansed from vices, pure and renewed. Otherwise both the austerity and the mind itself are full of sourness and bitterness.

An old proverb is similar to this parable, "A new sieve, a new peg," which Nonias quotes from Varro's Eumenides, where Zeno is said to have first hung a new sect upon a new peg, because Zeno founded at Athens a new sect of the Stoics, which he did by new reasonings and paradoxes. There is also the proverb, "A new swallow, a new spring." Whence the Rhodians, on the testimony of Theognis, by yearly public proclamation, invite the swallows in the springtime, "Come, come, 0 swallow, and bring us a good season and a Prosperous year."

While he spake these things, &c. A ruler, namely of the synagogue, as Luke adds, who presided over the synagogue in Capernaum. For these things took place by the shore of the sea of Galilee, near Capernaum, as is plain from Mar_5:21-22. Mark speaks of him as one of the rulers of the synagogue, for there were several rulers of the same synagogue, who taught and guided the people who assembled in it, in the same way that priests do now in churches. His name was Jairus, as Mark records. This is the same as the Hebrew Jair, meaning, that which shall be resplendent, or shall give light, from the root אור or, "he hath shone." For Jairus, as the ruler of the synagogue, illuminated the people, and taught the Law.

Worshipped him, that is, fell at his feet, as Mark and Luke have it.

My daughter, twelve years old, as Luke says, is even now dead, but come. Matthew, studying brevity, relates in substance what was done, rather than the exact historical sequence. For, as is plain from Mark and Luke, the child was not yet dead when her father first came to Christ and said, Come and lay thine hand upon her, and she shall live. As Christ and Jairus were going together, some one ran, and told Jairus that his daughter was dead, and that, the case being now desperate, he should come away from Christ. Then Christ, as it would seem, confirms his wavering faith, and Jairus hopefully leads Him to his house, and then, either by implication, or else in express words, asks Him to raise his daughter from death, as Matthew here relates.

S. Chrysostom and Theophylact explain differently. She is dead, i.e., she is near death, for in this way those who are wretched, are wont to exaggerate their miseries, that they may more easily obtain the aid for which they seek. S. Austin (lib. 2 de Consens. ,Evang. c. 28), adds, that the father by reckoning the time which his journey had taken, might suppose that she, whom he had left in her last agony, was now dead.

But come, lay thine hand. Jairus had seen, or heard of many sick who had been healed at Capernaum by the laying on of hands; and he hoped that Christ would do the same for his daughter. The faith of Jairus was less than that of the centurion, for he believed that Christ, even when absent, could heal his servant by a word.

And Jesus arose. It is probable that Christ was sitting and teaching the multitude when He rose up at the request of Jairus. Observe the readiness and promptitude of Christ to succour the afflicted. Let Christians imitate Him in this. S. Chrysostom adds, that when Christ first went with Jairus, He proceeded somewhat slowly, and conversed for some time with the woman with the issue of blood, that in the meantime the girl might die, and that there might be a manifest proof of the resurrection.

Behold, a woman, &c. She was from Cæsarea, a place called Dan, afterwards Paneas. We learn this from Eusebius (H. E. 7. 14). S. Mark relates at greater length this history of the healing of the woman. It will therefore be more convenient to speak of it in the Commentary upon his Gospel (chap. v.).

And when Jesus came, &c. Minstrels were persons who, as S. Ambrose says (in S. Luc. c. 8. 52), were hired at funerals, to chant doleful ditties, by which they moved the relations and neighbours to sobbing and tears. There were women minstrels as well as men. Jeremiah speaks of the former (Jer_9:17), "Call for the mourning women, that they may come, and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with water." This was not only a Jewish custom: it was also common among the Gentiles.

Minstrels. Gr. flute-players. Theophylact says, that the ancients at the funerals of men sounded with trumpets; but at the funerals of boys and virgins played upon flutes, as in this case of the daughter of Jairus. This was done, he says, in token of their virginity.

He said, Give place, &c. The girl was really dead, as is plain from verse 18 (Mat_9:18). Christ, however, denied this, and said that she was asleep. 1. Because as S. Jerome says, to God and Himself, to whom all things live, she was not dead, and because she was to be raised again at the Judgment Day. Wherefore the dead are continually called in the Scriptures, those who sleep. 2. And better, because this girl was not dead in the sense in which the multitude thought her dead, namely, altogether and absolutely dead, as though it were not possible for her to be recalled to life, when by the extraordinary providence of God that very thing was shortly about to be done. Thus she was not so much really dead, as sleeping for a little while. Thus too, when Lazarus was dead, Christ speaks of him as sleeping. (Joh_11:11.) So Maldonatus, Jansen, and others explain. Moreover the soul of this deceased girl, like the souls of others whom Christ and His saints have raised from the dead, was not yet judged, or condemned to hell, or purgatory. But God's judgment was suspended, because it was His will to bring her back to life.

S. Chrysostom adds, Christ shows by this expression that it was as easy to Him to raise the dead, as to awake men out of sleep, and therefore we should not fear death, for when He comes nigh, it is no longer death but sleep.

And they laughed him to scorn, &c. Christ, says Chrysostom, permitted this, that the girl's death might be better attested, and so the greater the belief in Him when He did raise her from death.

But when the people were put forth, he went in, with, says S. Mark, the parents of the child, and Peter, James, and John. Christ put forth the crowd, because they were not worthy, says the Interlinear, to see that which they would not believe. S. Jerome says, they were unworthy to behold the mystery of the resurrection, who had derided Him who was about to raise. Christ teaches us when we are doing some great work, to avoid multitudes and tumult, which distract the mind, that we may give the full force of our mind to our work and to prayer.

Tropologically, S. Gregory says, "That the dead soul may arise, the multitude of worldly cares must be cast out of the heart."

Symbolically, the Gloss says, "When the scornful deriders have been rejected, Christ enters into the minds of the elect."

Anagogically, S. Hilary: "How few are the elect may be understood from the multitude being cast out."

Took her by the hand. That is, like a magistrate He laid His hand upon the corpse, as upon one who was guilty. He seizes it, and conquers it, and, as though it were a captive, He subjugates it to Himself. The Greek is ε̉κράτησε, and the word denotes the efficacy of the power and empire of Christ. He held the hand of the dead body, as though ruling and commanding it, and so mightily operating upon it as to raise it from death unto life. For by His hand He raised the body from the earth, and recalled the soul into it from the unseen world, saying to it in Syriac, Talitha cumithat is, Maid, arise. "For as the Father raiseth up the dead and quickeneth them, even so the Son giveth life to whom he will." (Joh_5:21.)

And the maid arose. Greek η̉γέρθηi.e., was roused up, and awoke. Christ raised her to life, as easily as if He were waking one who was asleep.

Mark adds, And he commanded that something should be given her to eat. This was that the resurrection might be seen to be real.

And the fame hereof . . . into all that landthat is, into the whole of Galilee. All men spread abroad the news, and celebrated this resurrection of the maid by Christ, speaking of it as a new, unheard of, and Divine work. And in so doing they preached Christ, that He was a prophetyea, the Messiah.

SS. Hilary, Ambrose, and Jerome say that these things are an allegory of the Church. The woman with the issue of blood, who received health and the salvation of her soul before the daughter of the chief of the synagogue, or the Jews, is the people of the Gentiles; for after the fulness of the Gentiles has entered into the Church, the Jews shall be converted, and saved at the end of the world. Whence the Gloss says, Jairusi.e., illuminating, or illuminated, is Moses who, beholding the Lord about to come in the flesh, prays for his daughterthat is, the Synagogue, who, brought up by the Law and the Prophets, languishing in error, is dead in sins, but nevertheless is in the housethat is, in the worship of God. And S. Jerome says, "Even until this day, the Synagogue lies dead, and they who seem to be teachersthe Jewish Rabbinare flute-players and minstrels, singing a mournful chant; and the Jews are not a multitude of believers, but of people making a noise."

Tropologically, both the woman healed of the issue of blood, and Jairus' daughter raised from the dead, denote the sinful soul, which Christ raises from the death of sin to the life of grace; but first, the friends and minstrels must be driven outthat is, the depraved companions and the wicked spirits; for they soothe the soul with their ditties, and detain it in the death of sin. They make flattering suggestions. They chant that sin is not deadly, or that some indulgence must be granted to youth, that all may be atoned for by repentance when old, and so on. Thus Christ touches the soul. By His mighty power He takes her by the hand, gives her life, and raises her up from the deep of death to the summit of life. By-and-by she is bidden to walk, that is, do good works; and to eat, that is, to feed on the Eucharist, that it may strengthen and confirm her life.

Only the three chief Apostles are present, that it may be signified that Christ, by the Apostles and their successors, will raise sinners from death; and that this is the prime and chief power of the Apostles, concerning which Christ saith, "Receive ye the Holy Ghost, whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." (Joh_20:23.)

Lastly, Christ is recorded to have raised three dead persons only to lifefirst, this maid of twelve years old, whom He raised immediately upon her decease. The second was the young man, the widow's son, whom He raised as he was being carried to the tomb. The third was Lazarus, whom He called out of his sepulchre, after he had lain there four days.

First, the young girl denotes those who from agefor young people are fervid and inexperiencedor from frailness, or from infirmity, fall into sin, but very soon, being touched by God, see their fall, and easily repent, and rise again. Secondly, the young man denotes those who have fallen repeatedly into sin, and are verging upon a habit of sin. These are with more difficulty recalled to life. They need more powerful and efficacious grace. So it came to pass that Christ commanded the bearers of the young man to stand still. And touching the bier, He said in a commanding manner, Young man, I say unto thee, Arise. Thirdly, Lazarus denotes those who have grown old in sin. These are with great difficulty recalled. They need the most efficacious grace and vocation of God. And the symbol or indication of this, was Christ's groaning, weeping, and crying with a loud voice, Lazarus, come forth. Therefore Rabanus and others think that, symbolically, by the raising of the girl is meant the repentance of one who has only sinned in thought: by the young man, the repentance of those who have sinned in deed as well as in thought: by Lazarus, their repentance, who have contracted a habit and practice of sin. Lastly, Christ here teaches that secret and light sins are blotted out by secret repentance, and therefore the girl was raised in the house. But public sins need a public remedy, therefore, he recalled the young man and Lazarus to life publicly, before multitudes.

And passing on from thence, i.e, from Jairus' house, two blind men, &c. These blind men had conceived the hope of recovering their sight from Christ from the many and great miracles which they had heard were done by Him. Therefore they said, have mercy upon us, pity our blindness, which is the greatest misery, and restore to us the light of the sun. We believe that Thou art the Son of David, that is, the Messiah, to whom this healing of blindness and other diseases has been promised by the Prophets. (Isa_35:5; Isa_61:1.) For Messiah had been promised to David as his Son, that He should be sprung from his posterity. Wherefore Messiah was always called by the Jews, the Son of David. Therefore these men, whose bodily eyes were blind, had sharp-sighted minds, as a certain writer exclaims, "0 that darkness brighter than any light: 0 those most piercing eyes of blindness!"

And when he was come into the house, &c. The house, that is to say, His own, which Christ had hired at Capernaum, as I have said on chap. iv. 13. Christ did not answer the blind men as they cried unto Him in the way, and asked their sight. He put them off until He came into the house, 1. That He might prove them, and kindle their faith and desire of healing. 2. That He might teach the necessity of persevering in prayer. Believe ye, He says, that I am able to do this? He does not say, that I am about to do it, but, that I am able to do it? For faith is properly in the Omnipotence of God. This is why we say in the Creed, "I believe in God the Father Almighty, Maker of heaven and earth." This faith then gave rise to hope, insomuch that these blind men conceived the hope that what Christ was able to do, that He would do. Away then with the faith of the Innovators, by which they believe, that their sins have been forgiven to themselves in particular, for the merits of Christ, and, that they are justified, and sons of God. They believe, I say, in their own false imagination, by which they say that they most firmly believe it by Divine faith, when they only imagine it, and dream of it. For nothing can be believed, except what has been revealed by God. But it has not been revealed to thee, 0 Luther, that thou art justified (justum), therefore thou canst not believe it.

Then he touched their eyes, &c. Christ heals them by the touch of His hands, to manifest their saving power. "The confession of their mouth is requited by the touch of kindness," says the Gloss.

And Jesus straitly charged them. The Greek is, ε̉νεβριμήσατο, the Vulgate comminatus est: which means literally, He sharply and sternly threatened them. He did this to show His strong dislike of ostentation in His miracles, and of vain glory, and to teach us to dislike it.

But they spread abroad his fame in all that country. These blind men did not offend against the strict charge of Christ by publishing His miracle, as Calvin would have it, for they persuaded themselves that Christ had done so, not by an absolute precept, but only out of modesty, for the reason I have given. And no wonder that the blind men thought so, for the Fathers are persuaded that, Christ spoke in this sense. Hear S. Chrysostom: "To another He says, Declare the glory of God; surely He teaches that they are to be rebuked, who wish to praise us for our own sakes, but not if they do so for the glory of God." And S. Jerome says, "The Lord, because of humility, avoiding the glory of boasting, gave this command; but they, in remembrance of His grace, were not able to keep silent about His kindness."

Thy brought to him a dumb man possessed with a devil. Gr. κωφὸν, which rather means deaf than dumb, but the word, says S. Jerome, is used indifferently, in both senses, in Scripture. For they who are deaf from their birth, are usually dumb; for they who cannot hear anything, are not able to learn sounds and words, so as to speak them. For we only learn what we hear. Wherefore Christ did not require faith from this man as He did from others. So S. Chrysostom, Theophylact.

Moreover, the word dumb is not to be referred to the devil, as Cajetan thinks, but to the man, as is clear from the Greek δαιμονιζόμενον. The Syriac translation makes this plain, They offered unto him a dumb man, in whom was a demon. This was a different demoniac from the one of whom Luke speaks (Luk_11:14), for of this latter Matthew speaks below (Mat_12:22). Here Christ fulfilled the prophecy of Isaiah concerning Him (Isa_35:4-6), "Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped, and the tongue of the dumb shall sing."

And when the devil was cast out, the dumb spake. From this it appears that the demon made this man deaf and dumb, who was not so naturally. He did this by hindering the use of his tongue and ears, so that, when he was cast out, the dumb man both spake and heard. How wonderful was the benignity and mercy of Christ by which He made whole a man who neither asked nor thought about ityea, who was unable either to speak or think, for he was possessed by a devilsimply at the prayer of those who brought him. Verily, wheresoever there is greatest affliction, there-are most nigh the mercy and help of Christ, according to the words, "The abyss" of our misery, "calls to the abyss" of the Divine mercy. (Psa_47:7.)

The multitudes marvelled, saying, &c. Neither Moses, nor Elias, nor Isaiah, nor any other of the prophets, performed so many and so great miracles as Jesus did. Therefore He was greater than they, and so was the Messias, or Christ. They preferred Christ, says S. Chrysostom, to all others, because He quickly healed an infinite number of incurable diseases.

But the Pharisees said, He casteth out devils through the prince of the devils. As among the angels, so also among the devils, some are lower, others higher in rank, and princes, viz., those of the higher orders who fell, who were of a grander nature; for that which was theirs naturally remained in the devils after their fall. Thus those who fell of the Seraphim, the Cherubim, and the Thrones are princes among the lower orders of the Dominions, the Principalities, and the Powers; and these again are princes over the inferior fallen orders of Virtues, Archangels, and Angels. Thus even among rebel soldiers there are standard-bearers, colonels, captains. For without these an army cannot be marshalled and governed. Lucifer is the prince of all the devils, as S. Michael is of all the angels, as I have said on Apoc. xii. Observe the different dispositions of the Pharisees and the multitude. The multitude, with artless candour, magnified the miracles of Christ as done by a Divine Person, even the Messiah. But the Pharisees were envious of Christ, and had indignation against Him, and said that He was a magician, and had a familiar demon, by whose magic art He did these wonderful things. This was the awful blasphemy which Christ refutes in chap xii. 25. But now, meekly bearing and despising their charges, He proceeds in His course of doing good, and confutes their blasphemies by fresh miracles.

And Jesus went about all the cities and villages, &c. Villages, in the Vulgate, castella. Castrum is a place surrounded by walls, and is greater than a castle and less than a town, from whence the diminutive castellum means a little town. These castella, then, were forts, or small walled towns; and the meaning became extended to signify villages without walls, which the Greeks call κώμας.

Christ visited not only inhabitants of cities, and those who were had in honour, but poor men and rustics dwelling in villages, and taught and healed them. Let priests and religious imitate this example of Christ. Desire not, 0 preacher, to hold forth in the magnificent cathedrals of great cities, for Christ taught in villages, as well as in cities, and thus He was the Catechist and Preacher, as well as the Redeemer, of the sparsely scattered and poor rustics.

But when he saw the multitudes, &c. Had compassion, the Greek is ε̉σπλαγχνίσθη, that is. pitied them from His inmost bowels. This is the same word, as to its use, as the Hebrew רחם rechem, "bowels," and so, mercifulness.

As sheep having no shepherd. There is no animal so simple, careless, improvident, so exposed to be the prey of wolves and other wild beasts, and therefore so needing a keeper, as a sheep. Christ takes notice that the Scribes and priests, did not care for the good of the people, to lead them in the way of salvation. And so they were not pastors, but shearers of the sheep, who only cared for the milk and the fleece, that is, for what profit they could make out of the people. The Scribes, says S. Chrysostom, were not so much shepherds of the sheep as wolves, for in word they taught them false and perverse doctrines, and by their example they destroyed the souls of the simple ones, especially in that they called Christ a magician, and so alienated from Him the minds of those who were well disposed to Him.

The harvest truly is plenteous, &c. The harvest He calls the multitude of the people prepared to receive the Gospel, the seeds of which the Prophets had sown. Whence, as S. Austin saith, "the holy Apostles reaped among the Jews, but sowed among the Gentiles, because they delivered to them the first doctrines of the faith, as it were seed."

Pray ye therefore the Lord of the harvest, &c., namely, that He would send you, 0 ye Apostles, and your co-adjutors and successors, and inspire them with the spirit of wisdom and zeal, assiduously to preach and to labour, that this so copious a harvest perish not.

The Lord of the harvest. Thus, tacitly, Christ calls Himself. As S. Chrysostom says, the Lord sent His Apostles to reap that which He Himself had sown by the Prophets. Remigius adds, The number or labourers was increased by the appointment of seventy-two other disciples.

Here ends the early manhood of Christ and His Acts from His Baptism and first Passover until His second Passover. That is to say, it is the history of one year and some months. This was the thirty-first year of Christ's age.

And when Jesus departed thence, two blind men followed him, crying, and saying, "Thou Son of David, have mercy on us."28. And when he was come into the house, the blind men came to him: and Jesus saith unto them, "Believe ye that I am able to do this?" They said unto him, "Yea, Lord."29. Then touched he their eyes, saying, "According to your faith be it unto you."30. And their eyes were opened: and Jesus straitly charged them, saying, "See that no man know it."31. But they, when they were departed, spread abroad his fame in all that country.

The miracles that had gone before of the ruler’s daughter, and the woman with the issue of blood, are now followed by that of two blind men, that what death and disease had there witnessed, that blindness might now witness. "And as Jesus passed thence," that is, from the ruler’s house, there followed him two blind men, crying, and saying, Have mercy on us, thou Son of David."

Rightly they call Him Son of David, because the Virgin Mary was of the line of David.

Let Marcion and Manichaeaus, and the other heretics who mangle the Old Testament, hear this, and learn that the Saviour is called the Son of David; for if He was not born in the flesh, how is He the Son of David?

Observe that the Lord oftentimes desired to be asked to heal, that none should think that He was eager to seize an occasion of display.

Yet were they not healed by the way-side and in passing as they had thought to be; but when He was entered into the house, they come unto Him; and first their faith is made proof of, that so they may receive the light of the true faith. "And when he was come into the house, the blind men came unto him; and Jesus said unto them, Believe ye that I am able to do this?"

Here again He teaches us to exclude the desire of fame; because there was a house hard by, He takes them there to heal them apart.

He who was able to give sight to the blind, was not ignorant whether they believed; but He asked them, in order that the faith which they bare in their hearts, being confessed by their mouth might be made deserving of a higher reward, according to that of the Apostle, "By the mouth of confession is made unto salvation." [ Rom 10:10 ]

And not for this reason only, but that He might make manifest that they were worthy of healing, and that none might object, that if mercy alone saved, then ought all to be saved. Therefore also He requires faith of them, that He may thereby raise their thoughts higher; they had called Him the Son of David, therefore He instructs them that they should think higher things of Him. Thus He does not say to them, Believe ye that I can ask the Father? But, "Believe ye that I am able to do this? They say unto him, Yea. Lord." They call Him no more Son of David, but exalt Him higher, and confess His dominion. Then He lays His hand upon them; as it follows, "Then he touched their eyes, saying, According to your faith be it unto you." This He says confirming their faith, and testifying that what they had said were not words of flattery.

Then follows the cure, "And their eyes were opened." And after this, He injunction that they should tell it to no man; and this not a simple command, but with much earnestness, "And Jesus straitly charged them, saying, See that no man know it; but they went forth, and spread abroad the fame of him through the whole country."

The Lord from humility shunning the fame of His glorious works, gave them this charge, and they from gratitude cannot be silent respecting so great benefit.

That He said to another man, "Go, and proclaim the glory of God, [ Luk 8:39 ] is not contrary to this; for what He would teach is, that we should hinder those that would commend us for ourselves. But when it is the Lord’s glory that is to be praised, we ought not to forbid, but to promote it ourselves.

Or He enjoins silence on the blind men, because to preach was the Apostles’ office.

We must enquire how this is that the Almighty, whose will and power are coextensive, should have here willed that His excellent works should be hid in silence, and is yet preached against His will, as it were, by these men who have received their sight. It is only that He herein has left an example to His servants who follow Him, that they should desire their own good deeds to be hid, and that notwithstanding they should be made known against their will, that others may profit by their example. They should then be hid by design, and published of compulsion; their concealment is by our own watchfulness, their betrayal is for others’ profit.

Allegorically; By these two blind men are denoted the two nations of Jews and Gentiles, or the two nations of the Jewish race; for in the time of Rohoam his kingdom was split into two parts. Out of both nations such as believed on Him Christ gave sight to in the house, by which is understood the Church; for without the unity of the Church no man can be saved. And they of the Jews who had believed the Lord’s coming spread the knowledge thereof throughout the whole earth.

The house of the ruler is the Synagogue which was ruled by Moses; the house of Jesus is the heavenly Jerusalem. As the Lord passed through this world and was returning to His own house, two blind men followed Him; that is, when the Gospel was preached by the Apostles, many of the Jews and Gentiles began to follow Him. But when He ascended into Heaven, then He entered His house, that is, into the confession of one faith which is in the Catholic Church, and in that they were enlightened.

Son of David, have mercy on us. The blind men style our Saviour Son of David, to shew the great respect they had for him. Thus the prophets also did, when they addressed those kings to whom they wished to testify particular respect and esteem. (St. John Chrysostom, hom. xxxiii.)

And Jesus strictly charged them. Although our Saviour strictly charged them to keep the miracle silent, they nevertheless published it throughout all that country; not being able to contain themselves, they became the evangelists and publishers of what they were commanded to conceal. Thus we are admonished not only to keep silent ourselves whatever is to our own commendation, but likewise to endeavour to hinder others from publishing it; to act otherwise would be to render ourselves odious to men, and abominable in the sight of God. But if we are silent, we shall obtain greater glory in the sight both of God and men. On the other hand, whatever redounds to the glory of the Almighty, we must ourselves publish, and exhort others to make it known to the whole world. Therefore it is said, Go and relate the glory of God. (St. John Chrysostom, hom. xxxiii.)

Spread him fame abroad. Unable to confine their gratitude within the narrow limits of humility prescribed them by Jesus Christ. (Haydock)

27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us. 28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. 29 Then touched he their eyes, saying, According to your faith be it unto you. 30 And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it. 31 But they, when they were departed, spread abroad his fame in all that country. 32 As they went out, behold, they brought to him a dumb man possessed with a devil. 33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel. 34 But the Pharisees said, He casteth out devils through the prince of the devils.

In these verses we have an account of two more miracles wrought together by our Saviour.

I. The giving of sight to two blind men, v. 27-31 . Christ is the Fountain of light as well as life; and as, by raising the dead, he showed himself to be the same that at first breathed into man the breath of life, so, by giving sight to the blind, he showed himself to be the same that at first commanded the light to shine out of darkness. Observe,

1. The importunate address of the blind men to Christ. He was returning from the ruler's house to his own lodgings, and these blind men followed him, as beggars do, with their incessant cries, v. 27 . He that cured diseases so easily, so effectually, and, withal, at so cheap a rate, shall have patients enough. As for other things, so he is famed for an Oculist. Observe,

(1.) The title which these blind men gave to Christ; Thou Son of David, have mercy on us. The promise made to David, that of his loins the Messiah should come, was well known, and the Messiah was therefore commonly called the Son of David. At this time there was a general expectation of his appearing; these blind men know, and own, and proclaim it in the streets of Capernaum, that he is come, and that this is he; which aggravates the folly and sin of the chief priests and Pharisees who denied and opposed him. They could not see him and his miracles, but faith comes by hearing. Note, They who, by the providence of God, are deprived of bodily sight, may yet, by the grace of God, have the eyes of their understanding so enlightened, as to discern those great things of God, which are hid from the wise and prudent.

(2.) Their petition, Have mercy on us. It was foretold that the Son of David should be merciful ( Ps. lxxii. 12, 13 ), and in him shines the tender mercy of our God, Luke i. 78 . Note, Whatever our necessities and burthens are, we need no more for supply and support, than a share in the mercy of our Lord Jesus. Whether he heal us or no, if he have mercy on us, we have enough; as to the particular instances and methods of mercy, we may safely and wisely refer ourselves to the wisdom of Christ. They did not each of them say for himself, Have mercy on me, but both for one another, Have mercy on us. Note, It becomes those that are under the same affliction, to concur in the same prayers for relief. Fellow-sufferers should be joint-petitioners. In Christ there is enough for all.

(3.) Their importunity in this request; they followed him, crying. It seems, he did not take notice of them at first, for he would try their faith, which he knew to be strong; would quicken their prayers, and make his cures the more valued, when they did not always come at the first word; and would teach us to continue instant in prayer, always to pray, and not to faint: and, though the answer do not come presently, yet to wait for it, and to follow providence, even in those steps and out goings of it which seem to neglect or contradict our prayers. Christ would not heal them publicly in the streets, for this was a cure he would have kept private ( v. 30 ), but when he came into the house, they followed him thither, and came to him. Note, Christ's doors are always open to believing and importunate petitioners; it seemed rude in them to rush into the house after him, when he desired to retire; but, such is the tenderness of our Lord Jesus, that they were not more bold than welcome.

2. The confession of faith, which Christ drew from them upon this occasion. When they came to him for mercy, he asked them, Believe ye that I am able to do this? Note, Faith is the great condition of Christ's favours. They who would receive the mercy of Christ, must firmly believe the power of Christ. What we would have him do for us, we must be fully assured that he is able to do. They followed Christ, and followed him crying, but the great question is, Do ye believe? Nature may work fervency, but it is only grace that can work faith; spiritual blessings are obtained only by faith. They had intimated their faith in the office of Christ as Son of David, and in his mercy; but Christ demands likewise a profession of faith in his power. Believe ye that I am able to do this; to bestow this favour; to give sight to the blind, as well as to cure the palsy and raise the dead? Note, It is good to be particular in the exercise of faith, to apply the general assurances of God's power and good will, and the general promises, to our particular exigencies. All shall work for good, and if all, then this. " Believe ye that I am able, not only to prevail with God for it, as a prophet, but that I am able to do it by my own power?" This will amount to their belief of his being not only the Son of David, but the Son of God; for it is God's prerogative to open the eyes of the blind ( Ps. cxlvi. 8 ); he makes the seeing eye, Exod. iv. 11 . Job was eyes to the blind ( Job xxix. 15 ); was to them instead of eyes, but he could not give eyes to the blind. Still it is put to us, Believe we that Christ is able to do for us, by the power of his merit and intercession in heaven, of his Spirit and grace in the heart, and of his providence and dominion in the world? To believe the power of Christ is not only to assure ourselves of it, but to commit ourselves to it, and encourage ourselves in it.

To this question they give an immediate answer, without hesitation: they said, Yea, Lord. Though he had kept them in suspense awhile, and had not helped them at first, they honestly imputed that to his wisdom, not to his weakness, and were still confident of his ability. Note, The treasures of mercy that are laid up in the power of Christ, are laid out and wrought for those that trust in him, Ps. xxxi. 19 .

3. The cure that Christ wrought on them; he touched their eyes, v. 29 . This he did to encourage their faith, which, by his delay, he had tried, and to show that he gives sight to blind souls by the operations of his grace accompanying the word, anointing the eyes with eye-salve: and he put the cure upon their faith, According to your faith be it unto you. When they begged for a cure, he enquired into their faith ( v. 28 ), Believe ye that I am able? He did not enquire into their wealth, whether they were able to pay him for a cure; nor into their reputation, should he get credit by curing them; but into their faith; and now they had professed their faith he referred the matter to that: "I know you do believe, and the power you believe in shall be exerted for you; According to your faith be it unto you. " This speaks, (1.) His knowledge of the sincerity of their faith, and his acceptance and approbation of it. Note, It is a great comfort to true believers, that Jesus Christ knows their faith, and is well pleased with it. Though it be weak, though others do not discern it, though they themselves are ready to question it, it is known to him. (2.) His insisting upon their faith as necessary; "If you believe, take what you come for." Note, They who apply themselves to Jesus Christ, shall be dealt with according to their faith; not according to their fancies, nor according to their profession, but according to their faith; that is, unbelievers cannot expect to find any favour with God, but true believers may be sure to find all that favour which is offered in the gospel; and our comforts ebb or flow, according as our faith is stronger or weaker; we are not straitened in Christ, let us not then be straitened in ourselves.

4. The charge he gave them to keep it private ( v. 30 ), See that no man know it. He gave them this charge, (1.) To set us an example of that humility and lowliness of mind, which he would have us to learn of him. Note, In the good we do, we must not seek our own praise, but only the glory of God. It must be more our care and endeavour to be useful, than to be known and observed to be so, Prov. xx. 6 ; xxv. 27 Thus Christ seconded the rule he had given, Let not thy left hand know what thy right hand doeth. (2.) Some think that Christ, in keeping it private, showed his displeasure against the people of Capernaum, who had seen so many miracles, and yet believed not. Note, The silencing of those who should proclaim the works of Christ is a judgment to any place or people: and it is just in Christ to deny the means of conviction to those that are obstinate in their infidelity; and to shroud the light from those that shut their eyes against it. (3.) He did it in discretion, for his own preservation; because the more he was proclaimed, the more jealous would the rulers of the Jews be of his growing interest among the people. (4.) Dr. Whitby gives another reason, which is very considerable, why Christ sometimes concealed his miracles, and afterwards forbid the publishing of his transfiguration; because he would not indulge that pernicious conceit which obtained among the Jews, that their Messiah should be a temporal prince, and so give occasion to the people to attempt the setting up of his kingdom, by tumults and seditions, as they offered to do, John vi. 15 . But when, after his resurrection (which was the full proof of his mission), his spiritual kingdom was set up, then that danger was over, and they must be published to all nations. And he observes, that the miracles which Christ wrought among the Gentiles and the Gadarenes, were ordered to be published, because with them there was not that danger.

But honour is like the shadow, which, as it flees from those that follow it, so it follows those that flee from it ( v. 31 ); They spread abroad his fame. This was more an act of zeal, than of prudence; and though it may be excused as honestly meant for the honour of Christ, yet it cannot be justified, being done against a particular charge. Whenever we profess to direct our intention to the glory of God, we must see to it that the action be according to the will of God.

II. The healing of a dumb man, that was possessed with a devil. And here observe,

1. His case, which was very sad. He was under the power of the devil in this particular instance, that he was disabled from speaking, v. 32 . See the calamitous state of this world, and how various the afflictions of the afflicted are! We have no sooner dismissed two blind men, but we meet with a dumb man. How thankful should we be to God for our sight and speech! See the malice of Satan against mankind, and in how many ways he shows it. This man's dumbness was the effect of his being possessed with a devil; but it was better he should be unable to say any thing, than be forced to say, as those demoniacs did ( ch. viii. 29 ), What have we to do with thee? Of the two, better a dumb devil than a blaspheming one. When the devil gets possession of a soul, it is made silent as to any thing that is good; dumb in prayers and praises, which the devil is a sworn enemy to. This poor creature they brought to Christ, who entertained not only those that came of themselves in their own faith, but those that were brought to him by their friends in the faith of others. Though the just shall live eternally by his faith, yet temporal mercies may be bestowed on us with an eye to their faith who are intercessors on our behalf. They brought him in just as the blind man went out. See how unwearied Christ was in doing good; how closely one good work followed another! Treasures of mercy, wondrous mercy, are hid in him; which may be continually communicated, but can never be exhausted.

2. His cure, which was very sudden ( v. 33 ), When the devil was cast out, the dumb spake. Note, Christ's cures strike at the root, and remove the effect by taking away the cause; they open the lips, by breaking Satan's power in the soul. In sanctification he heals the waters by casting salt into the spring. When Christ, by his grace, casts the devil out of a soul, presently the dumb speaks. When Paul was converted, behold, he prays; then the dumb spake.

3. The consequences of this cure.

(1.) The multitudes marvelled; and well they might; though few believed, many wondered. The admiration of the common people is sooner raised than any other affection. It was foretold, that the new song, the New-Testament song, should be sung for marvellous works, Ps. xcviii. 1 . They said, It was never so seen in Israel, and therefore never so seen any where; for no people experienced such wonders of mercy as Israel did. There had been those in Israel that were famous for working miracles, but Christ excelled them all. The miracles Moses wrought had reference to Israel as a people, but Christ's were brought home to particular persons.

27. And when Jesus departed thence, two blind men followed him-- hearing, doubtless, as in a later case is expressed, "that Jesus passed by" ( Mt 20:30 ).

crying, and saying, Thou son of David, have mercy on us-- It is remarkable that in the only other recorded case in which the blind applied to Jesus for their sight, and obtained it, they addressed Him, over and over again, by this one Messianic title, so well known--"Son of David" ( Mt 20:30 ). Can there be a doubt that their faith fastened on such great Messianic promises as this, "Then the eyes of the blind shall be opened," &c. ( Is 35:5 )? and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus.

28. And when he was come into the house-- To try their faith and patience, He seems to have made them no answer. But

the blind men came to Him-- which, no doubt, was what He desired.

and Jesus saith unto them, Believe ye that I am able to do this? they said unto him, Yea, Lord-- Doubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive it; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained.

29. Then touched he their eyes, saying, According to your faith be it unto you-- not, Receive a cure proportioned to your faith, but, Receive this cure as granted to your faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord.

30. And their eyes were opened: and Jesus straitly charged them-- The expression is very strong, denoting great earnestness.

31. But they, when they were departed, spread abroad his fame in all that country-- (See on Mt 8:4 ).

A Dumb Demoniac Healed ( Mt 9:32-34 ).